My conclusions on renunciation

 

How much to renounce, when to renounce, what to renounce and most importantly, what is real renunciation? Shri Vallabhacharya answered these questions for his disciple Narahari Sanyasi in the teaching that follows.

In the Path of Grace, renunciation is strictly for the experience of divine love and can be done without stepping outside of the home. A thorough study of this text will remove all doubts concerning what to leave and what to gain.

 

पश्चात्तपनिवृत्यर्थं परित्यागो विचार्यते ।
स मार्गाद्वितये प्रोक्तो भक्तौ ज्ञाने विशेषतः ॥१॥

कर्म मार्गे न कर्त्तव्यः सुतरां कलिकालतः ।
अत आदौ भक्तिमार्गे कर्त्तव्यत्वाद्विचारणा ॥२॥

paścāttapaniv ṛ tyartha ṃ parityāgo vicāryate.
sa mārgādvitaye prokto bhaktau jñāne viśe ṣ ata ḥ..1..

karma mārge na karttavya ḥ sutarā ṃ kalikālata ḥ.
ata ādau bhaktimārge karttavyatvādvicāra ṇ ā..2..

In order to remove anxiety, I now consider the true nature of renunciation. Renunciation has been specifically mentioned in the paths of Devotion and Knowledge. Renunciation should never be undertaken in the Path of Karma, especially during this current age of struggle. And so I present my thoughts on the true nature of renunciation and how a person should attain it according to the Path of Loving Devotion. (1-2)

 

श्रवणादिप्रसिद्धयर्थं कर्त्तव्यश्चेत्स नेष्यते ।
सहाय संग साध्यत्वात्साधनानां च रक्षणात्‌ ॥३॥

अभिमानान्नियोगाच्च तद्‌धर्मैश्च विरोधतः ।

śrava ṇ ādiprasiddhayartha ṃ karttavyaścetsa ne ṣ yate.
sahāya sa ṃ ga sādhyatvātsādhanānā ṃ ca rak ṣ a ṇ āt..3..

abhimānānniyogācca taddharmaiśca virodhata ḥ.4(a).

If one renounces the world with the hopes of attaining perfection by listening to sacred teachings and other related spiritual practices, I say to them that world renunciation is not advisable. The reasons are that for the practice and protection of devotion, one needs to take the spiritual assistance of others and the practice of renunciation, especially the taking of sanyasa (becoming a monk), can create a false sense of pride. The sanyasi's restrictions are mostly contrary to devotional practices. (3-4a)

 

गृहादेर्बाधकत्वेन साधनार्थं तथा यदि ॥४॥

अग्रेsपि तादृशैरेव संगो भवति नान्यथा ।
स्वयंच विषयाक्रान्तः पाषण्डी स्यात्तु कालतः ॥५॥

विषयाक्रांत देहानां नावेशः सर्वथा हरेः ।
अतोsत्र साधने भक्तौ नैव त्यागः सुखावहः ॥६॥

g ṛ hāderbādhakatvena sādhanārtha ṃ tathā yadi..4(b)..

agrespi tād ṛ śaireva sa ṃ go bhavati nānyathā.
svaya ṃ ca vi ṣ ayākrānta ḥ pā ṣ a ṇḍ ī syāttu kālata ḥ..5..

vi ṣ ayākrā ṃ ta dehānā ṃ nāveśa ḥ sarvathā hare ḥ.
atostra sādhane bhaktau naiva tyāga ḥ sukhāvaha ḥ..6..

If one feels that worldly life is obstructive to devotional life and therefore renounces the home, let it be known that the same bstructions found at home will arise again elsewhere in the form of bad association.Overcome with mundane hankerings, the person who renounces the home becomes a hyprocrite, for these are the impure days of the age of struggle. Know that Hari will never enter the heart of a person whose body is overcome with worldly desires. For these reasons, renunciation of the world will not provide satisfactory results. (4b-6)

 

विरहानुभवार्थ तु परित्यागः प्रशस्यते ।
स्वीयबन्धनिवृत्यर्थं वेषः सोsत्र न चान्यथा ॥७॥

virahānubhavārtha tu parityāga ḥ praśasyate.
svīyabandhaniv ṛ tyartha ṃ ve ṣ a ḥ sostra na cānyathā..7..

In the higher states of devotion, when one yearns to experience the rapture of the Beloved's separation, renunciation in praised. Then a change of cloth is made in order to break ties from worldly family members and for no other reason. (7)

 

कौण्डिन्यो गोपिकाः प्रोक्ता गुरवः साधनं च तत्‌ ।
भावो भावनया सिद्धः साधनं नान्यदिष्यते ॥८॥

kau ṇḍ inyo gopikā ḥ proktā gurava ḥ sādhana ṃ ca tat.
bhāvo bhāvanayā siddha ḥ sādhana ṃ nānyadi ṣ yate..8..

Concerning practice, the guru of lawful devotion is the sage Kaudinya Rishi,while the grace-filled gurus are the Gopis of Vrindavan. The attainment of Shri Krishna can never be dependent upon any formula. Shri Krishna, who is perfect bhava, is attained through the precise emulation of those who have already attained Him. (8)

 

विकलत्वं तथाsस्वास्थ्यं प्रकृतिः प्राकृतं नहि ।
ज्ञानं गुणाश्च तस्यैवं वर्त्तमानस्य बाधकाः ॥९॥

vikalatva ṃ tathāssvāsthya ṃ prak ṛ ti ḥ prāk ṛ ta ṃ nahi.
jñāna ṃ gu ṇ āśca tasyaiva ṃ varttamānasya bādhakā ḥ..9..

The bhakta who has attained the state of Krishna awareness is divinely dismayed for she can no longer remain without her Beloved. She is afflicted, yet her condition is not physical. For such an exalted bhakta, wisdom and knowledge of Brahman's attributes are actually obstructions. (9)

 

सत्यलोके स्थितिर्ज्ञानात्संन्यासेन विशेषितात्‌ ।
भावना साधनं यत्र फलं चापि तथा भवेत्‌ ॥१०॥

तादृशाः सत्यलोकदौ तिष्ठन्त्येव न संशयः ।

satyaloke sthitirjñānātsa ṃ nyāsena viśe ṣ itāt.
bhāvanā sādhana ṃ yatra phala ṃ cāpi tathā bhavet..10..

tād ṛ śā ḥ satyalokadau ti ṣṭ hantyeva na sa ṃ śaya ḥ.

A renunciate who has distinct knowledge can go to the highest material sphere of Satya Loka. Know that the reward attained always corresponds to the type of worship that was performed. Without a doubt, the knowledge-filled renunciates can remain in Satya Loka. (10-11a)

 

बहिश्चेत्प्रकटः स्वात्मा वहिवत्प्रविशेद्यदि ॥११॥

तदैव सकलोबन्धो नाशमेति न चान्यथा ।

bahiścetpraka ṭ a ḥ svātmā vahivatpraviśedyadi..11..

tadaiva sakalobandho nāśameti na cānyathā.12(a).

Like fire appears from a piece of wood, the Beloved manifests from the heart right before the bhakta and then re-enters the blessed being. This is really the only way the bhakta's obstructions are overcome. (11b-12a)

 

गुणास्तुसंगराहित्याज्जीवनार्थं भविन्ति हि ॥१२॥

भगवान्‌ फलरूपत्वान्नात्र बाधक इष्यते ।
स्वास्थ्यवाक्यं न कर्त्तव्यं दयालुर्न विरुद्धयेत ॥१३॥

दुर्लभोsयं परित्यागः प्रेरणा सिद्धयति नान्यथा ।

gu ṇ āstusa ṃ garāhityājjīvanārtha ṃ bhavinti hi..12(b)..

bhagavān phalarūpatvānnātra bādhaka i ṣ yate.
svāsthyavākya ṃ na karttavya ṃ dayālurna viruddhayeta..13..

durlabhosya ṃ parityāga ḥ prera ṇ ā siddhayati nānyathā.14(a)

The bhakta who does not have the Blessed Lord directly in front of her maintains her life by feeling His virtues. The Blessed Lord Himself is the reward and He does not wish to obstruct His bhakta by giving her mere words of encouragement that could actually diminish the intensity of the devotional experience. In this divine fashion His kindness is not compromised. This type of renunciation is rare and attained only by love. (12b-14a)

 

ज्ञानमार्गे तु सन्यासो द्विविधोsपि विचारितः ॥१४॥

ज्ञानार्थमुत्तराग्ङञ्च सिद्धिर्जन्मशतैः परम्‌ ।
ज्ञानं च साधनापेक्षं यज्ञादिश्रवणान्मतम्‌ ॥१५॥

अतः कलौ स सन्यासः पश्चात्तापाय नान्यथा ।
पाषण्डित्वं भवेच्चापि तस्माज्जाने न सन्यसेत्‌ ॥१६॥

सुतरां कलिदोषाणां प्रबलत्वादिति स्थितम्‌ ।

jñānamārge tu sanyāso dvividhospi vicārita ḥ..14(b)..

jñānārthamuttarāg ṅ añca siddhirjanmaśatai ḥ param.
jñāna ṃ ca sādhanāpek ṣ a ṃ yajñādiśrava ṇ ānmatam..15..

ata ḥ kalau sa sanyāsa ḥ paścāttāpāya nānyathā.
pā ṣ a ṇḍ itva ṃ bhaveccāpi tasmājjāne na sanyaset..16..

sutarā ṃ kalido ṣ ā ṇ ā ṃ prabalatvāditi sthitam.17(a).

In the Path of Knowledge, two kinds of renunciation have been spoken about. One type of practitioner practices renunciation to attain knowledge. The superior adept resorts to renunciation after knowledge has arisen. In the first type of renunciation, it takes hundreds of births to attain perfection. We also hear from the Vedas that for this knowledge to arise, sacrifice and other Vedic practices are necessary. And so, Sanyasa in this age of struggle creates only regret and breeds hypocrisy. Therefore do not renounce along the lines of the Path of Knowledge, especially during this age of Kali when impurites are very powerful. (14b-17a)

 

भक्तिमार्गेपिचेद्दोषस्तदा किं कार्यमुच्यते ॥१७॥

अत्रारम्भे न नाशः स्याद्‌ दृष्टान्तस्याप्यभावतः ।
स्वास्थ्यहेतोः परित्यागाद्‌ बाधः केनास्य संभवेत्‌ ॥१८॥

हरिरत्र न शक्नोति कर्तु बाधां कुतोsपरे ।
अन्यथा मातरो बालान्‌ न स्तन्यैः पुपुषुः क्वचित्‌ ॥१९॥

bhaktimārgepiceddo ṣ astadā ki ṃ kāryamucyate..17(b)..

atrārambhe na nāśa ḥ syād d ṛṣṭ āntasyāpyabhāvata ḥ.
svāsthyaheto ḥ parityāgād bādha ḥ kenāsya sa ṃ bhavet..18..

hariratra na śaknoti kartu bādhā ṃ kutospare.
anyathā mātaro bālān na stanyai ḥ pupu ṣ u ḥ kvacit..19..

If the impurities of the Kali Yuga arise in the practice of devotion, then what should be done? The answer to that question is that in the path of devotion, from the very beginning, there can never be any ruin. A single example of such an occurance cannot be found. When the bhakta has renounced her worldly well-being to delve into the depths of inner renunciation,what obstruction could ever arise for such a blessed one? If Hari Himself cannot impede her, then how could there be any other hindrance? And if He did,then it would be like a mother who refuses to feed her own child. (17b-19)

 

ज्ञानिनामपि” वाक्येन न भक्तं मोहयिष्यति ।
आत्मप्रदः प्रियश्चापि किमर्थं मोहयोष्यति ॥२०॥

jñānināmapi” vākyena na bhakta ṃ mohayi ṣ yati.
ātmaprada ḥ priyaścāpi kimartha ṃ mohayo ṣ yati..20..

The words of people who follow the Path of Knowledge will never bewilder the bhakta. Why would Hari confuse His bhaktas to whom He has given His very Self and is so loved by them also? (20)

 

तस्मादुक्तप्रकारेण परित्यागो विधीयताम्‌ ।
अन्यथा भ्रश्यते स्वार्थादिति में निश्चता मतिः ॥२१॥

tasmāduktaprakāre ṇ a parityāgo vidhīyatām.
anyathā bhraśyate svārthāditi me ṃ niścatā mati ḥ..21..

Therefore bhaktas should only renounce along the devotional path I have narrated. Anyone who becomes a renunciate for their own selfish benefit becomes corrupted in the process. This is my firm opinion. (21)

 

इति कृष्णप्रसादेन वल्लभेन विनिश्चतम्‌ ।
सन्यासावरणं भक्तावन्यथा पतितो भवेत्‌ ॥२२॥

iti k ṛṣṇ aprasādena vallabhena viniścatam.
sanyāsāvara ṇ a ṃ bhaktāvanyathā patito bhavet..22..

In this way, with the grace of Shri Krishna, Shri Vallabhacharya has without a doubt decided that one should choose the devotional type of renunciation,otherwise the practitioner will fall from his purpose. (22)

 

॥ इति श्रीवल्लभाचार्यविरचितः सन्यासनिर्णयः समाप्तः ॥

.. iti śrīvallabhācāryaviracita ḥ sanyāsanir ṇ aya ḥ samāpta ḥ..

 

 

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sannyāsanir ṇ aya ḥ

paścāttāpaniv ṛ ttyartha ṃ parityāgo vicāryate.
sa mārgadvitaye prokto bhaktau jñāne viśe ṣ ata ḥ..1..

karmamārge na karttavya ḥ sutarā ṃ kalikālata ḥ.
ata ādau bhaktimārge kartavyatvādvicāra ṇ ā..2..

śrava ṇ ādiprav ṛ ttyartha ṃ kartavyatvena ne ṣ yate.
sahāyasa ṅ gasādhyatvātsādhanānā ṃ ca rak ṣ a ṇ āt..3..

abhimānānniyogācca taddharmaiśca virodhata ḥ.
g ṛ hāderbādhakatvena sādhanārtha ṃ tathā yadi..4..

agre'pi tād ṛ śaireva sa ṅ go bhavati nānyathā..
svaya ṃ ca vi ṣ ayākrāntapā ṣ a ṇḍ ī syāttu kālata ḥ..5..

vi ṣ ayākrāntadehānā ṃ nāveśa ḥ sarvathā hare ḥ.
ato'tra sādhane bhaktau naiva tyāga ḥ sukhāvaha ḥ..6..

virahānubhavārtha ṃ tu parityāga ḥ praśasyate.
svīyabandhaniv ṛ ttyartha ṃ veśa ḥ so'tra na cānyathā..7..

kau ṇḍ inyo gopikā ḥ proktā gurava ḥ sādhana ṃ ca tat.
bhāvo bhāvanayā siddha ḥ sādhana ṃ nānyadi ṣ yate..8..

vikalatva ṃ tathā'svāsthya ṃ prak ṛ ti ḥ prāk ṛ ta ṃ na hi.
jñāne gu ṇ āśca tasyaiva vartamānasya bādhakā ḥ..9..

satyaloke sthitirjñānātsannyāsena viśe ṣ itāt.
bhāvanā sādhana ṃ yatra phala ṃ cāpi tathā bhavet..10..

tād ṛ śā ḥ satyalokādau sidhyantyeva na sa ṃ śaya ḥ.
bahiścetpraka ṭ a ḥ svātmā vahnivatpraviśedyadi..11..

tadaiva sakalo bandho nāśameti na cānyathā.
gu ṇ āstu sa ṅ garāhityājjīvanārtha ṃ bhavanti hi..12..

bhagavān phalarūpatvānnātra bādhaka i ṣ yate.
svāsthyavākya ṃ na kartavya ṃ dayālurna virudhyate..13..

durlabho'ya ṃ parityāga ḥ prem ṇ ā siddhyati nānyathā.
jñānamārge tu sanyāso dvividho'pi vicārita ḥ..14..

jñānārthamuttarā ṅ ga ṃ ca siddhirjanmaśatai ḥ param.
jñāna ṃ ca sādhanāpek ṣ a ṃ yajñādi śrava ṇ ānmatam..15..

ata ḥ kalau sa sannyāsa ḥ paścāttāpāya nānyathā.
pā ṣ a ṇḍ ittva ṃ bhaveccāpi tasmājjñāne na sannyaset..16..

sutarā ṃ kalido ṣ ā ṇ ā ṃ prabalatvāditi sthiti ḥ.
bhaktimārgo'pi ceddo ṣ astadā ki ṃ kāryamucyate..17..

atrārambhena nāśa ḥ syādd ṛṣṭ āntasyāpyabhāvata ḥ.
svāsthyaheto ḥ parityāgādbādha ḥ kenāsya sambhavet..18..

hariratra na śaknoti kartu ṃ bādhā ṃ kuto'pare.
anyathā mātaro bālānna stanyai ḥ pupu ṣ u ḥ kvacit..19..

jñānināmapi vākyena na bhakta ṃ mohayi ṣ yati.
ātmaprada ḥ priyaścāpi kimartha ṃ mohayi ṣ yati..20..

tasmāduktaprakāre ṇ a parityāgo vidhīyatām.
anyathā bhraśyate svārthāditi me niścitā mati ḥ..21..

iti k ṛṣṇ aprasādena vallabhena viniścitam.
sannyāsavara ṇ a ṃ bhaktāvanyathā patito bhavet..22..

iti śrīvallabhācāryak ṛ ta ḥ sannyāsanir ṇ aya ḥ samāpta ḥ.

 

सन्न्यासनिर्णयः

 

पश्चात्तापनिवृत्त्यर्थं परित्यागो विचार्यते ।
स मार्गद्वितये प्रोक्तो भक्तौ ज्ञाने विशेषतः ॥१॥

कर्ममार्गे न कर्त्तव्यः सुतरां कलिकालतः ।
अत आदौ भक्तिमार्गे कर्तव्यत्वाद्विचारणा ॥२॥

श्रवणादिप्रवृत्त्यर्थं कर्तव्यत्वेन नेष्यते ।
सहायसङ्गसाध्यत्वात्साधनानां च रक्षणात् ॥३॥

अभिमानान्नियोगाच्च तद्धर्मैश्च विरोधतः ।
गृहादेर्बाधकत्वेन साधनार्थं तथा यदि ॥४॥

अग्रेऽपि तादृशैरेव सङ्गो भवति नान्यथा ॥

स्वयं च विषयाक्रान्तपाषण्डी स्यात्तु कालतः ॥५॥

विषयाक्रान्तदेहानां नावेशः सर्वथा हरेः ।
अतोऽत्र साधने भक्तौ नैव त्यागः सुखावहः ॥६॥

विरहानुभवार्थं तु परित्यागः प्रशस्यते ।
स्वीयबन्धनिवृत्त्यर्थं वेशः सोऽत्र न चान्यथा ॥७॥

कौण्डिन्यो गोपिकाः प्रोक्ता गुरवः साधनं च तत् ।
भावो भावनया सिद्धः साधनं नान्यदिष्यते ॥८॥

विकलत्वं तथाऽस्वास्थ्यं प्रकृतिः प्राकृतं न हि ।
ज्ञाने गुणाश्च तस्यैव वर्तमानस्य बाधकाः ॥९॥

सत्यलोके स्थितिर्ज्ञानात्सन्न्यासेन विशेषितात् ।
भावना साधनं यत्र फलं चापि तथा भवेत् ॥१०॥

तादृशाः सत्यलोकादौ सिध्यन्त्येव न संशयः ।
बहिश्चेत्प्रकटः स्वात्मा वह्निवत्प्रविशेद्यदि ॥११॥

तदैव सकलो बन्धो नाशमेति न चान्यथा ।
गुणास्तु सङ्गराहित्याज्जीवनार्थं भवन्ति हि ॥१२॥

भगवान् फलरूपत्वान्नात्र बाधक इष्यते ।
स्वास्थ्यवाक्यं न कर्तव्यं दयालुर्न विरुध्यते ॥१३॥

दुर्लभोऽयं परित्यागः प्रेम्णा सिद्‍ध्यति नान्यथा ।
ज्ञानमार्गे तु सन्यासो द्विविधोऽपि विचारितः ॥१४॥

ज्ञानार्थमुत्तराङ्गं च सिद्धिर्जन्मशतैः परम् ।
ज्ञानं च साधनापेक्षं यज्ञादि श्रवणान्मतम् ॥१५॥

अतः कलौ स सन्न्यासः पश्चात्तापाय नान्यथा ।
पाषण्डित्त्वं भवेच्चापि तस्माज्ज्ञाने न सन्न्यसेत् ॥१६॥

सुतरां कलिदोषाणां प्रबलत्वादिति स्थितिः ।
भक्तिमार्गोऽपि चेद्दोषस्तदा किं कार्यमुच्यते ॥१७॥

अत्रारम्भेन नाशः स्याद्दृष्टान्तस्याप्यभावतः ।
स्वास्थ्यहेतोः परित्यागाद्बाधः केनास्य सम्भवेत् ॥१८॥

हरिरत्र न शक्नोति कर्तुं बाधां कुतोऽपरे ।
अन्यथा मातरो बालान्न स्तन्यैः पुपुषुः क्वचित् ॥१९॥

ज्ञानिनामपि वाक्येन न भक्तं मोहयिष्यति ।
आत्मप्रदः प्रियश्चापि किमर्थं मोहयिष्यति ॥२०॥

तस्मादुक्तप्रकारेण परित्यागो विधीयताम् ।
अन्यथा भ्रश्यते स्वार्थादिति मे निश्चिता मतिः ॥२१॥

इति कृष्णप्रसादेन वल्लभेन विनिश्चितम् ।
सन्न्यासवरणं भक्तावन्यथा पतितो भवेत् ॥२२॥

 

इति श्रीवल्लभाचार्यकृतः सन्न्यासनिर्णयः समाप्तः ।

 

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निरोधलक्षण

Nirodh Lakshanam

 

यच्च दुःखं यशोदाया नन्दादीनां च गोकुले ।
गोपिकानां तु यद्‌दुःखं स्यान्मम क्वचित्‌ ॥१॥

yacca du ḥ kha ṃ yaśodāyā nandādīnā ṃ ca gokule.
gopikānā ṃ tu yaddu ḥ kha ṃ syānmama kvacit..1..

As Yashoda, Nand and others in Gokul feel sad on separation from Shri Krishna, and specially as Gopis feel sad, may similar sadnees happen to me somehow. 1

 

गोकुले गोपिकानां च सर्वेषां व्रजवासिनाम्‌ ।
यत्सुखं समभूत्तन्मे भगवान्‌ किं विधास्यति ॥२॥

gokule gopikānā ṃ ca sarve ṣ ā ṃ vrajavāsinām.
yatsukha ṃ samabhūttanme bhagavān ki ṃ vidhāsyati..2..

As Gopis and others in Gokul experience bliss, due to association with Shri Krishna; when will that pleasure be given to me by Shri Krishna. 2

 

उद्धवगमने जात उत्सवः सुमहान्‌ यथा ।
वृन्दावने गोकुले वा तथा मे मनसि क्वचित्‌ ॥३॥

uddhavagamane jāta utsava ḥ sumahān yathā.
v ṛ ndāvane gokule vā tathā me manasi kvacit..3..

As a beautiful magnanimous celebration happened in Gokul and Vrindavan due to arrival of Uddhava, may similar celebration happen in my heart somehow. 3

 

महतां कृपयां यावद्‌ भगवान्‌ दययिष्यति ।
तावदानन्दसन्दोहः कीर्त्यमानः सुखाय हि ॥४॥

mahatā ṃ k ṛ payā ṃ yāvad bhagavān dayayi ṣ yati.
tāvadānandasandoha ḥ kīrtyamāna ḥ sukhāya hi..4..

When Shri Krishna will grace us with company of his great devotees, their singing of blissful Shri Krishna's glory will lead us to pleasure. 4

 

महतं कृपया यद्वत्‌ कीर्त्तनं सुखदं सदा ।
न तथा लौकिकानां तु स्निग्धभिजनरुक्षवत ॥५॥

mahata ṃ k ṛ payā yadvat kīrttana ṃ sukhada ṃ sadā.
na tathā laukikānā ṃ tu snigdhabhijanaruk ṣ avata..5..

Glorification of Shri Krishna done by great devotees out of their grace produces great pleasure which is absent if it is done by worldly people. The difference between the two is like the difference between tasty and tasteless food. 5

 

गुणगाने सुखावाप्तिर्गोव्न्दस्य प्रजायते ।
यथा तथा शुकादीनां नैवात्मनि कुतोsन्यतः ॥६॥

gu ṇ agāne sukhāvāptirgovndasya prajāyate.
yathā tathā śukādīnā ṃ naivātmani kutosnyata ḥ..6..

Shukadeva and others experienced that much bliss by merely chanting glory of Shri Krishna, which is not possible even through self-knowledge. How else then can it be attained by any other means! 6

 

क्लिश्यमानाच्जनान्‌ दृष्ट्‌वा कृपायुक्तो यदा भवेत्‌ ।
तदा सर्वं सदानन्दं हृदिस्थं निर्गतं बहिः ॥७॥

kliśyamānācjanān d ṛṣṭ vā k ṛ pāyukto yadā bhavet.
tadā sarva ṃ sadānanda ṃ h ṛ distha ṃ nirgata ṃ bahi ḥ..7..

Shri Krishna becomes graceful on seeing pain of his devotees. Thus, Shri Krishna, who is present in everybody's heart, eternal and blissful reveals himself. 7

 

सर्वानन्दमयस्यापि कृपानन्दः सुदुर्लभः ।
हृद्‌गतः स्वगुणान्‌ श्रुत्वा पूर्णः प्लावयते जनान्‌ ॥८॥

sarvānandamayasyāpi k ṛ pānanda ḥ sudurlabha ḥ.
h ṛ dgata ḥ svagu ṇ ān śrutvā pūr ṇ a ḥ plāvayate janān..8..

Though Shri Krishna is bliss himself, it is difficult to get his grace. The Lord who abides in everybody's heart on hearing his glory, immerse his devotees completely in ocean of bliss. 8

 

त्स्मात्सर्वं परियज्य निरुद्धैः सर्वदा गुणाः ।
सदानन्दपरैर्गेयाः सच्चिदानन्दता ततः ॥९॥

tsmātsarva ṃ pariyajya niruddhai ḥ sarvadā gu ṇ ā ḥ.
sadānandaparairgeyā ḥ saccidānandatā tata ḥ..9..

So leaving everything aside, controlling the senses all the time, one should always sing the glory of that eternal, conscious and blissful lord. 9

 

अहं निरुद्धो रोधेन निरोधपदवीं गतः ।
निरुद्धानं तु रोधायः निरोधं वर्णयामिते ॥१०॥

aha ṃ niruddho rodhena nirodhapadavī ṃ gata ḥ.
niruddhāna ṃ tu rodhāya ḥ nirodha ṃ var ṇ ayāmite..10..

Through continuous control of my senses, I, Vallabh, have attained the seat of real control. Now I describe it for those who wish to attain it. 10

 

हरिणा ये विनिर्मुक्तास्ते मग्ना भवसागरे ।
ये निरुद्धास्त एवात्र मोदमायान्त्यहरिनिशम्‌ ॥११॥

hari ṇ ā ye vinirmuktāste magnā bhavasāgare.
ye niruddhāsta evātra modamāyāntyahariniśam..11..

Those who do not love Shri Hari are fully drowned in the cycle of birth and death. Those, who have controlled their senses, attain bliss day and night, always. 11

 

संसारावेशदुष्टानामिन्द्रियाणां हिताय वै ।
कृष्णस्य सर्ववस्तूनि भूम्न ईशस्य योजयेत्‌ ॥१२॥

sa ṃ sārāveśadu ṣṭ ānāmindriyā ṇ ā ṃ hitāya vai.
k ṛṣṇ asya sarvavastūni bhūmna īśasya yojayet..12..

The senses who are attached to worldly things, should be brought back to Shri Krishna by thinking that anything and everything is but a form of Shri Krishna only. 12

 

गुणेष्वाविष्टचित्तानां सर्वदा मुरवैरिणः ।
संसारविरहक्लेशौ न स्यातां हरिवत्सुखम्‌ ॥१३॥

gu ṇ e ṣ vāvi ṣṭ acittānā ṃ sarvadā muravairi ṇ a ḥ.
sa ṃ sāravirahakleśau na syātā ṃ harivatsukham..13..

The mind, which is attached to worldly pleasures, should always be focused on Shri Krishna. This will remove the pain of separation from the world and one will experience pleasure as in seeing Shri Hari. 13

 

तदा भवेद्‌दयालुत्वमन्यथा क्रूरता मता ।
बाधशंकापि नास्त्यत्र तदध्यासोsपि सिद्धयति ॥१४॥

tadā bhaveddayālutvamanyathā krūratā matā.
bādhaśa ṃ kāpi nāstyatra tadadhyāsospi siddhayati..14..

After this, grace of Lord has to happen, otherwise, it leads to feeling of cruelty in Lord which is impossible. There is no fear of interruption in it and one also experiences the futility of this world. 14

 

भगवद्धर्म सामर्थ्यादिरागो विषये स्थिरः ।
गुणैहरेः सुखस्पर्शान्न दुःखं भाति कर्हिचित्‌ ॥१५॥

bhagavaddharma sāmarthyādirāgo vi ṣ aye sthira ḥ.
gu ṇ aihare ḥ sukhasparśānna du ḥ kha ṃ bhāti karhicit..15..

Devotion to the Lord brings indifference to worldly pleasures and balances our nature. One does not even sense any pain after experiencing the pleasure of chanting the glory of God. 15

 

एवं ज्ञात्वा ज्ञानमार्गादुत्कर्षं गुणवर्णने ।
अमत्सरैरलुब्धैश्च वर्णनीयाः सदा गुणाः ॥१६॥

eva ṃ jñātvā jñānamārgādutkar ṣ a ṃ gu ṇ avar ṇ ane.
amatsarairalubdhaiśca var ṇ anīyā ḥ sadā gu ṇ ā ḥ..16..

Thus, knowing that singing glory of Shri Krishna is much superior to the path of knowledge, one should always chant the glory of God without any envy and greed. 16

 

हरिमूर्तिः सदा ध्येया संकल्पादपि तत्र हि ।
दर्शनं स्पर्शनं स्पष्टं तथा कृतिगति सदा ॥१७॥

harimūrti ḥ sadā dhyeyā sa ṃ kalpādapi tatra hi.
darśana ṃ sparśana ṃ spa ṣṭ a ṃ tathā k ṛ tigati sadā..17..

One should always meditate on the idol of Shri Krishna and should resolutely wish for his direct experience and divine touch. All activities should be performed for this aim only. 17

 

श्रवणं कीर्त्तनं स्पष्टं पुत्रे कृष्णाप्रिये रतिः ।
पायोर्मलांशत्यागेन शेषभागं तनौ नयेत्‌ ॥१८॥

śrava ṇ a ṃ kīrttana ṃ spa ṣṭ a ṃ putre k ṛṣṇ āpriye rati ḥ.
pāyormalā ṃ śatyāgena śe ṣ abhāga ṃ tanau nayet..18..

Concentrating on signing and hearing glory of Shri Krishna, one should maintain relationship with his son and wife as body maintains with excretory organs. 18

 

यस्य वा भगवत्कार्य यदा स्पष्टं न दृश्यते ।
तदा विनिग्रहस्तस्य कर्त्तव्य इति निश्चयः ॥१९॥

yasya vā bhagavatkārya yadā spa ṣṭ a ṃ na d ṛ śyate.
tadā vinigrahastasya karttavya iti niścaya ḥ..19..

If an activity does not look clearly related to the service of Shri Krishna, it is your duty not to do it. This is the final principle. 19

 

नातः परतरो मन्त्रो नातः परतरः स्तवः ।
नातः परतरा विद्या तीर्थं नातः परात्परम्‌ ॥२०॥

nāta ḥ parataro mantro nāta ḥ paratara ḥ stava ḥ.
nāta ḥ paratarā vidyā tīrtha ṃ nāta ḥ parātparam..20..

There is no better mantra than this, there is no better worship than this, there is no better knowledge than this, there is no better pilgrimage than this. This is the principle supreme! 20

 

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nirodhalak ṣ a ṇ am

yacca du ḥ kha ṃ yaśodāyā nandādīnā ṃ ca gokule.
gopikānā ṃ tu yaddu ḥ kha ṃ taddu ḥ kha ṃ syānmama kvacit..1..

gokule gopikānā ṃ ca sarve ṣ ā ṃ vrajavāsinām.
yatsukha ṃ samabhūttanme bhagavān ki ṃ vidhāsyati..2..

uddhavāgamane jāta utsava ḥ sumahānyathā.
v ṛ ndāvane gokule vā tathā me manasi kvacit..3..

mahatā ṃ k ṛ payā yāvadbhagavān dayayi ṣ yati.
tāvadānandasandoha ḥ kīrtyamāna ḥ sukhāya hi..4..

mahatā ṃ k ṛ payā yadvatkīrtana ṃ sukhada ṃ sadā.
na tathā laukikānā ṃ tu snigdhabhojanarūk ṣ avat..5..

gu ṇ agāne sukhāvāptirgovindasya prajāyate.
yathā tathā śukādīnā ṃ naivātmani kuto'nyata ḥ..6..

kliśyamānāñjanānd ṛṣṭ vā k ṛ pāyukto yadā bhavet.
tadā sarvasadānandah ṛ distha ṃ nirgata ṃ bahi ḥ..7..

sarvānandamayasyāpi k ṛ pānanda ḥ sudurlabha ḥ.
h ṛ dgata ḥ svagu ṇ ācchrutvā pūr ṇ a ḥ plāvayate janān..8..

tasmātsarva ṃ parityajya niruddhai ḥ sarvadā gu ṇ ā ḥ.
sadānandaparairgeyā ḥ saccidānandatā tata ḥ..9..

aha ṃ niruddho rodhena nirodhapadavī ṃ gata ḥ.
niruddhānā ṃ tu rodhāya nirodha ṃ var ṇ ayāmi te..10
hari ṇ ā ye vinirmuktāste magnā bhavasāgare.
ye niruddhāsta evātra modamāyāntyaharniśam..11..

sa ṃ sārāveśadu ṣṭ ānāmindriyā ṇ ā ṃ hitāya vai.
k ṛṣṇ asya sarvavastūni bhūmna īśasya yojayet..12..

gu ṇ e ṣ vāvi ṣṭ acittānā ṃ sarvadā muravairi ṇ a ḥ.
sa ṃ sāravirahakleśau na syātā ṃ harivatsukham..13..

tadā bhaveddayālutvamanyathā krūratā matā.
bādhaśa ṅ kāpi nāstyatra tadadhyāso'pi siddhyati..14..

bhagavaddharmasāmarthyādvirāgo vi ṣ aye sthira ḥ.
gu ṇ airhare ḥ sukhasparśānna du ḥ kha ṃ bhāti karhicit..15..

eva ṃ jñātvā jñānamārgādutkar ṣ o gu ṇ avar ṇ ane.
amatsarairalubdhaiśca var ṇ anīyā ḥ sadā gu ṇ ā ḥ..16..

harimūrti ḥ sadā dhyeyā sa ṅ kalpādapi tatra hi.
darśana ṃ sparśana ṃ spa ṣṭ a ṃ tathāk ṛ tigatī sadā..17..

śrava ṇ a ṃ kīrtana ṃ spa ṣṭ a ṃ putre k ṛṣṇ apriye rati ḥ.
pāyormalā ṃ śatyāgena śe ṣ abhāga ṃ tanau nayet..18..

yasya vā bhagavatkārya ṃ yadā sp ṛṣṭ a ṃ na d ṛ śyate.
tadā vinigrahastasya kartavya iti niścaya ḥ..19..

nāta ḥ parataro mantro nāta ḥ paratara ḥ stava ḥ.
nāta ḥ paratarā vidyā tīrtha ṃ nāta ḥ parātpar